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The word 'position' in Ridley's exchange with Watson in 1563, p. 974, is clearly a mistake (cf. Rerum, p. 691) which was corrected in 1570, p. 1619; 1576, p. 1381; 1583, p. 1452. This is another indication that the 1570 edition, in contrast to the other editions, was thoroughly proofread.

of yours hath a diuerse vnderstanding. There is no promise made to them that receiue cōmon bread as it were: but to those that worthely receiue the sanctified bread, there is a promise of grace made, like as Origen doth also testifie.

VVat. Where is that promise made?

Rid. The bread which we breake, is it not a communication of the body of Christe, & we being many are one bread, one body of Christ?

wat. what doth he meane by bread in þt place?

Rid. The bread of the Lordes table, the cōmunion of the body of Christ.

VVat. Harken what Chrisostome sayeth about that place. Panis quem frangimus, nonne cōmunicatio corporis Christi est? Quare non dixit participatio? Quia amplius quid significare voluit, & multam inter hæc conuenientiam ostendere. Non enim participatione tantum & acceptione, sed vnitate cōmunicamus. Quēadmodum enim corpus illud vnitū est Christo, ita & nos per hunc panem vnione coniūgimur: That is, the bread whiche we breake, is it not the communication of Christes body? Wherfore did he not saye participation? because he would signifie some great matter, and that he would declare a great conuenience and a coniunction betwixt the same. For we doo not communicate by participation onely, and receiuing, but also by couniting. For lykewyse as that body is counited to Christ, so also we by the same bread are conioyned and are vnited to him.

Rid. Let Chrisostome haue his maner of speaking and his sentence. If it be true, I reiecte it not. But let it not be preiudicial to me to name it true bread.

VVat. All, sayeth Chrisostome, whiche sytte together at one bourde, do communicate together of one true body. What do I cal, saith he, this cōmunicatīg? we ar al one body together what doth bread signifie? The body of Christ. what be they that receiue the body of Christe? Not many but one body. Chrisostome doth interprete this place againste you: all we be one bread, and one misticall body, whiche do participate together in one bread of Christ.

Rid. All we be one misticall body, whiche do communicate of one Christe in bread, aftre the efficacie of regeneration or quickning.

VVat. Of what maner of bread speaketh he?

Rid. Of the bread of the Lordes table.

VVat. Is not that bread one?

Ryd. It is one, of the church being one, because one bread is set fourth vpon the table: & so of one bread altogether do participat, which

communicate at the table of the Lorde.

wat. Se how absurdely you speake. Do you say al which be frō þe beginnīg to þe end of þe world?

Ryd. Al I say which at one table together haue cōmunicated in the misteries, might well so do. Albeit the heauenly and celestiall bread, is likewyse one also, whereof the sacramental bread is a misterie, the whiche being one, all we together do participate.

wat. A peruerse aunswere. whiche all? Do all christian men?

Ryd. I do distribute this word (all): for all were wonte together to communicate of one bread, diuided into partes, al I say which were in one congregation, and whiche all did cōmunicate together at one table.

VVat. What? do you exclude then from the body of Christ al them whiche did not communicate, being present?

Feck. But Ciprian sayth, panis quē nulla multitudo consumit, That is, bread whiche no multitude doth consume. Whiche cannot be vnderstanded but only of the body of Christ.

Ryd. Also Ciprian in this place did vnderstande of the true body of Christ, and not of materiall bread.

Feck. Nay rather he did ther intreate of the sacramēt in that tractation De cœna domini, writing vpon the supper of the Lorde.

Ryd. Truthe it is, and I graunt, he intreateth there of the sacrament: but also he doth admixt something therewithall of the spirituall manducation.

Smith. When the Lord sayth, This is my body, he vseth no tropicall speache.

Ergo you are deceiued.

Ryd. I denie your antecedent.

Smith. I bring here Austen in Psal. 33. conc. 1. expounding these wordes, ferebatur in manibus suis, he was caried in his owne handes. 1. Regū. Hoc quomodo poßit fieri in homine, quis intelligat? Manibus enim suis nemo portatur, sed alienis. Quomodo intelligatur de Dauid secundum literam, nō inuenimus. De Christo autē inuenimus. ferebatur enim Christus in manibus suis cum diceret: hoc est corpus meum. Ferebat enim illud corpus in manibus suis. &c. That is, Howe may this be vnderstanded to be done in mā? For no man is euer caried in his own hāds but in the handes of other. How this may be vnderstanded of Dauid after the letter, we do not finde. Of Christ we finde it. For Christ was borne in his owne handes when he sayth This is my body, for he caried that same body in his owne handes. &c.

Austen here did not see howe this place after the letter could be vnderstanded of Dauid, because no man can cary him selfe in his own handes. Therfore sayeth he, this place is to be vnderstāded of Christ after the letter. for christ caried him self in his own hādes in his supper, when he gaue the sacrament to his disciples, saying: This is my body.

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